Tafsir of Ar-Rahman 55:13

The address is directed to the two weights (mankind and jinn), because they are included under the term "the creation" (al-anam) according to the view we have chosen, or because "the creation" is an expression referring to them, as is narrated from al-Hasan. This will be explicitly stated in His saying: "We will attend to you, O you two weights." In the traditions—as you will soon learn, God willing—there is that which supports this. He has wandered far from the truth who argues that it is an address to the male and female of the Children of Adam, and even further is he who says it is an address in the manner of "Cast into Hell" or "Strike his neck," meaning an address to a single person in the form of a dual.

The fa (so) is for the purpose of ordering the denial and reprimand following the details of the types of bounties and categories of favors that necessitate belief and gratitude inevitably. The use of the title of "Lordship," which signifies absolute ownership and sustenance, while being attributed to their pronoun, is to emphasize the disapproval and intensify the rebuke. The meaning of their denying any of His favors—Exalted is He—is their disbelief in it, either by denying that it is from Him, the Almighty and Majestic, while also failing to acknowledge it as a blessing in itself, such as the teaching of the Quran and the religious blessings that depend upon it; or by denying that it is from Him, the Exalted, while acknowledging it as a blessing in itself, such as worldly blessings that reach them, by attributing these to other than Him—the Glorified—independently or in association, whether explicitly or implicitly. For their associating their deities with Him in worship is among the causes of their associating them with Him in that which necessitates it.

The expression of their aforementioned disbelief as "denial" (takdhib) is because the aforementioned favors are proof of the necessity of faith and gratitude, acting as a testimony to that effect; thus, disbelieving in them is inevitably a form of denial. That is: If the matter is as has been detailed, then which individual instance of the favors of your Lord and Sustainer with those blessings do you deny, when each of them speaks the truth and bears witness to veracity?

It is recommended that the hearer of this verse say: "There is no favor of Yours, our Lord, that we deny; Yours is the praise." Al-Bazzar, Ibn Jarir, Ibn al-Mundhir, al-Daraqutni in al-Afrad, Ibn Marduyah, and al-Khatib in his history recorded with a sound chain of transmission from Ibn Umar—may God be pleased with them both—that the Messenger of God (may God bless him and grant him peace) recited Surah al-Rahman to his companions, and they remained silent. He said: "Why do I hear the jinn giving a better response than you? Whenever I came to the saying of God Almighty: 'So which of the favors of your Lord would you deny?', they would say: 'There is no favor of Yours, our Lord, that we deny; Yours is the praise.'" Al-Tirmidhi and a group of others recorded a similar account from Jabir ibn Abdullah, and al-Hakim declared it authentic.

It has been recited as fa-bi-ayyin (with tanwin) throughout the Surah, as if the possessive noun (mudaf) was omitted and replaced by ala'i rabbikuma (the favors of your Lord) as an appositive of a definite noun replacing an indefinite one.